THEORY: Decolonization & Anarcho-Socialism

THEORY: Decolonization & Anarcho-Socialism

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What Does Fascism Look Like? A Brief Introduction
What Does Fascism Look Like? A Brief Introduction
It would be good to be able to recognize fascism when you see it. Sight is our dominant sense (light travels faster than sound) and provides us warning. In addition, because “fascist” is an epithet as well as political term, it must be used carefully. In 1942, a New Hampshire Jehovah’s Witness named Chaplinsky was arrested after calling a Rochester city marshal a “damned fascist.” The U.S. Supreme Court upheld the arrest on the grounds that the expression constituted “fighting words,” excluded from constitutional protection. Recent court decisions in the U.S. have widened speech freedoms, but the word “fascist” remains highly charged, underlining the need for historical and political discretion.
A more clear-cut diagnostic of fascism is the MAGA hat. Trump often wears one when he gives speeches, and regularly repeats the phrase “make America great again.” Here’s a few lines from a speech he gave in 2023, that has since become standard at rallies: “Illegal immigration is poisoning the blood of our nation. They’re coming from prisons, from mental institutions, from all over the world. Without borders and fair elections, you don’t have a country. Make America great again.” MAGA is today emblazoned on millions of caps, T-shirts, yard-signs, flags and more, It’s an expression of palingenetic ultranationalism — almost. By proposing the revival of an earlier time, it’s more conservative than revolutionary; and the “greatness” it promises is not imperialist. There is no discussion of “lebensraum”. Indeed, Trump’s other major slogan, “America First” is isolationist, dating back to Charles Lindberg’s America First movement, which aimed to head off U.S. participation in World War II. But given Trump’s rhetoric about Iran and China, as well as his proposals to increase military spending and massively update and expand the nation’s nuclear arsenal, I’d argue that his policies are in fact expansionist – in that sense, fully consonant with fascist militarism and imperialism. Trump’s rallies suggest he has a war strategy. They are intended to mobilize thousands of followers who will, if needed, storm U.S. voting stations, state capitals and the capital in Washington to overturn an unwelcome election outcome.
Fascism doesn’t have a light switch with an on/off setting. It may be found in capitalist democracy, just as democracy may be discovered in the recesses of fascist states. Maybe it’s better to say fascism is controlled by a dimmer switch. Under Donald Trump, turned up quite high. Under Biden it has been dialed down, but still glows in the background and sometimes flares up, like in the current U.S. president’s growing anti-immigrant rhetoric, or his consistent support for Israel’s genocidal campaign in Gaza and now Lebanon. That’s fascism by proxy.
When and if fascism comes to America it will not be labeled ‘made in Germany’; it will not be marked with a swastika; it will not even be called fascism; it will be called, of course, ‘Americanism.’…The high-sounding phrase ‘the American way’ will be used by interested groups, intent on profit, to cover a multitude of sins against the American and Christian tradition, such sins as lawless violence, tear gas and shotguns, denial of civil liberties.” Huey Long, governor of Louisiana from 1928-32, himself often called a fascist, said: “American Fascism would never emerge as Fascist, but as a 100 percent American movement; it would not duplicate the German method of coming to power but would only have to get the right President and Cabinet.”  Fascism, as I said at the beginning of this brief survey, is easy to see in retrospect, but not in prospect. However, when it appears right in front of you, identification becomes simple – signs and symbols appear everywhere. As we approach the U.S. election, we can clearly witness one political party’s tight embrace of fascism – but seeing it doesn’t mean we can easily stop it.
·counterpunch.org·
What Does Fascism Look Like? A Brief Introduction
The Marx-Bakunin Conflict in the First International: A Confrontation of Political Practices | Cairn.info
The Marx-Bakunin Conflict in the First International: A Confrontation of Political Practices | Cairn.info
1 The conflict within the International that brought Marx and Bakunin up against one another has usually been discussed in terms of a comparison between principles (“libertarian socialism” versus “authoritarian socialism,” for example) or in terms of personal relations. The object of the present contribution, in contrast to those approaches, is to compare the political practices of Marx and Bakunin within the context of the IWA. This does not mean that the personal (and national) relationship between the two played no role; Bakunin wrote on this specific subject. [1] Nor does it mean that the attempt to set up such a comparison between practices disregards any question of an opposition between political principles. The idea is to enrich that opposition, to make it more precise, and to flesh it out, as opposed to the attitude taken by too many commentators, which is overdetermined by the later history of the relations between communism and anarchism, or who just transpose the hostility, the maneuvering, and the reciprocal ignorance that governed the relationship between these two thinkers. [2] In this way we avoid the risks associated with a retrospective reading, but it is also necessary to place at a distance the consciousness the actors themselves had of the process in which they were involved, and to relate the personal conflict to the split that caused the First International to break up. As we shall see, although Bakunin often only reformulated the positions of sections or of whole federations of the International, the question is more delicate when it comes to Marx.
·shs.cairn.info·
The Marx-Bakunin Conflict in the First International: A Confrontation of Political Practices | Cairn.info
Interview with Anouk – 🏴 Anarchist Federation
Interview with Anouk – 🏴 Anarchist Federation
🔥 Aug 20, 2024 - From PM Press - By Signal Signal Dispatches July 22nd, 2024 We are back with our eleventh Dispatch. This edition finds us in discussion with Anouk (IG:anouk_kuona_), a political printmaker from Germany. You can find all of our previous Signal:Dispatches here. Will you tell us a little about yourself? Who are you…
·anarchistfederation.net·
Interview with Anouk – 🏴 Anarchist Federation
Race Consciousness: Fascism and Frank Herbert’s “Dune” | Los Angeles Review of Books
Race Consciousness: Fascism and Frank Herbert’s “Dune” | Los Angeles Review of Books
The alt-right now regularly denounces or promotes science fiction films as part of its recruiting strategy: fascist Twitter popularized the “white genocide” hashtag during a boycott campaign against inclusive casting in Star Wars: The Force Awakens. But Villeneuve’s film seemed to provoke greater outrage than normal because Herbert’s book is such a key text for the alt-right.
but geek fascists see the novel as a blueprint for the future.
As Norman Spinrad suggested, fans are willing to accept a narrative about strongmen exterminating alien hordes when it is presented in fantastic form.
Both Faye’s and Herbert’s worlds represent impossible attempts to square the circle of fusing the destructive dynamism of capitalist modernization with the stable order prized by traditionalism.
Beyond a shared affinity for space-age aristocrats, Faye and Herbert see the sovereign as one who is capable of disciplined foresight. Drawing on the Austrian School economist Hans-Hermann Hoppe, many thinkers on the alt-right believe that only men from genetically superior populations are capable of delaying gratification and working toward long-term goals. The alt-right asserts that white men hold an exclusive claim over the future. According to these white nationalists, science fiction is in their blood.
Fascists are repulsed by actually existing modernity but enamored with its innovations. To resolve this dilemma, they claim that capitalism’s expansionary and self-revolutionizing tendencies are actually inborn properties of the white race. In what Moishe Postone would call the capital fetish, white nationalists insist that capital’s propensity to break through every limit and remake the world is merely the external manifestation of a Dionysian drive or Faustian sprit infusing Aryan blood. Conversely, fascists displace all of capitalism’s negative qualities onto racialized others — especially Jews — who are blamed for the anomie, atomization, and alienation of modern life.
As Joshua Pearson has shown, Paul acts like the ultimate neoliberal subject. He is a ruthless entrepreneur with the flexibility to exploit even the most speculative of opportunities. Creative destruction is part of his appeal. Some reactionaries are willing to accept the most punishing of regimes as long as they share the privilege of white skin with the CEO.
Once his antagonists are out of the way, Paul uses this ability to carry out a multi-millennia plan for civilizational renewal that requires him to sacrifice billions. As he worries about his grim destiny, Paul begins to look like the Nazi Einsatzgruppen who pitied themselves for being forced to endure the difficult task of committing mass killings to build the thousand-year Reich.
we cannot forget for a moment that their political program necessarily ends in genocide. When Spencer presided over the Unite the Right rally that ended in Heather Heyer’s murder, he allowed the polite mask to fall long enough to reveal that even the most erudite or fanciful aspects of his public persona are motivated by a will toward brutal violence and racial domination.
Although the game is clearly tongue in cheek — often falling in the same satirical tradition as 2000 AD’s Judge Dredd — many misanthropic young men missed the joke and used the setting instead to play out their macho fantasies of dominance and submission. Matthew Heimbach, who founded the Traditionalist Worker Party and built an alliance between Neo-Nazis and Klansmen, radicalized himself in part through his devotion to the Warhammer 40,000 game world. In 2016, alt-right partisans circulated memes with Trump’s face pasted onto the armored body of the God-Emperor of Mankind, casting themselves as fanatical shock troops willing to die in his service.
Any speculative text that contains Jews, Muslims, or people of color therefore becomes a threat to their entire political project. This is why recent developments in fields such as Afrofuturism and Black horror are so crucial. They provide a critical alternative to the alt-right’s exterminationist fantasy of an all-white future. Just as importantly, they offer readers other ways of thinking about time that do not fall in line with the fascist dream of a history that unfolds step-by-step along the lines of the Aryan dictator’s master plan.
Paul’s army of desert guerillas, the Fremen, clearly owe something to Arabic and Islamic cultures, and Paul’s own genealogy defies the fascist demand for racial purity. The alt-right has tried to wrestle Islamophobic and Antisemitic messages from the book but they are stymied by its refusal to map existing ethnic categories onto the characters.
Herbert himself saw the series as a critique of authoritarianism demonstrating for his readers that “superheroes are disastrous for humankind.” Dune’s aristocrats replaced artificial intelligences with people deformed to act like soulless machines. As Paul becomes the guidance mechanism for a vast social system, he loses touch with humanity. Seeing the terror he has wrought, he plots to end his own despotic command over humankind’s fate. The God-Emperor in Warhammer 40,000 does not get this far: he is locked in suspended animation while the empire he built decays around him. These are obviously not ideals worth emulating.
·lareviewofbooks.org·
Race Consciousness: Fascism and Frank Herbert’s “Dune” | Los Angeles Review of Books
Human nature, revolution, and the state: Marx and Bakunin on socialist society
Human nature, revolution, and the state: Marx and Bakunin on socialist society
The debate between Karl Marx and Michael Bakunin over the correct road to socialism turns on their respective views of the state. In this thesis I argue that their disagreement can most fundamentally be cashed out in terms of the divergent conceptions of human nature that each holds. Contra the claims of some philosophers, Marx does indeed have a theory of human nature. This theory is separable into two parts: human nature in general, and human nature as historically conditioned. Against Marx's view, Bakunin believes that certain features of human nature obtain trans-historically. He claims that human beings are characterized by instincts for both revolution and socialism, as well as an instinctual love of power. Flowing from these differing views, I argue, are the varying conceptions of post-revolutionary society that each proffers. The dictatorship of the proletariat presupposes the mutable nature of ideological categories and the development of revolutionary consciousness in response to capitalism's imminent demise. Bakunin's critique of the proletarian state, and his more general critique of the state per se, are each founded on the idea that a lust for power is a human nature based constant. His positive alternative is designed to forestall the activation of this lust. In the end I make two points. First, Bakunin's view of human nature subverts his libertarian program: if love of power is an inviolable feature of humanity, socialism is not a real option. Second, Marx's view is the more perspicuous. If the fledgling society is to survive, a state apparatus will doubtless be necessary immediately following the revolution. And the people at its helm will not be power-lusters.
·prism.ucalgary.ca·
Human nature, revolution, and the state: Marx and Bakunin on socialist society